lied unto men but unto God." And then again to Sapphira, "Tell me whether ye sold the land for so much? And she said, Yea, for so much. Then Peter said unto her, how is it that ye have agreed together to tempt the Spirit of the Lord ?"* Does this language indicate that these unhappy beings were involved. in guilt by the unalterable decree of predestination determining their conduct, and not rather by their own sordid avarice, and impious disbelief or contempt of that Holy Spirit, whose knowledge and power they falsely and hypocritically pretended to acknowledge and adore ?

Observe again, the manner in which the different reception given to the Gospel by different individuals is accounted for. Thus we are told, "among the chief rulers also many believed on him, but because of the Pharisees they did not confess him, lest they should be put out of the synagogue. For they loved the praise of men more than the praise of God."t

Thus "Simon Magus believed also, and when he was baptized, he continued with Philip, and wondered beholding the wonders and signs which were done." But he afterwards became a dreadful example of degeneracy and corruption, for when he saw," that through laying on of the apostles' hands, the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay my hands he may receive the Holy Ghost. But Peter said unto him, thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter." But does the apostle impute this to the effect of God's decreee, predestinating this unhappy man to guilt and punishment? No, he ascribes it altogether to the criminal dispositions of the individual himself, it was because, says the apostle, "thy heart is not right in the sight of God." And was this state of guilt, and consequent reprobation, unalterable, irremediable? No, the apostle, while he thus severely condemns him, as long as this depraved and sordid state of mind continued, yet still calls on him to repent, and encourages him with the hope of pardon on such repentance; "repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee; for I perceive that thou art in *Acts, v. 1 to 10. ↑ John, xii. 42, 43. Acts, viii. 14 to 24.

the gall of bitterness and in the bond of iniquity." And what is most remarkable, the criminal, impressed with this awful warning, appears desirous to make an effort to turn to God, and not without hope of forgiveness; for he answered and said, 66 pray ye to the Lord for me, that none of these things which

ye have spoken come upon me." Surely the entire of this narrative is wholly repugnant to the principles of absolute predestination, irresistible grace, and indefectible perseverance.

A similar inference may be derived from the comparison of the Jews of Berea with those of Thessalonica, of whom "some believed, and consorted with Paul and Silas; but the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar. And the brethren immediately sent away Paul and Silas by night unto Berea, who coming thither went into the synagogue of the Jews. And these (says the sacred historian) were more noble than those of Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily whether these things were so. Therefore many of them believed, also of honourable women which were Greeks, and of men, not a few. But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also and stirred up the people."* From this narrative it seems clear, that the reception or rejection of the Gospel is not decided by an unalterable decree of predestination, but that it materially depends on each individual to whom it is proposed; that some because they are blinded by prejudice, corrupted by sensuality, or inflamed by malice, will not listen, or examine, or submit to the Gospel of Christ; that others are more consonant to the character ascribed to the Bereans; "more noble-minded," more candid and patient and humble; more willing to do the will of their heavenly Father, and therefore enabled to know whether the doctrine be indeed of God.† Now all this seems utterly irreconcilable with the tenets of irrespective election and absolute reprobation. This seems to me distinctly to prove, that the offers of salvation to men are conditional, requiring the concurrence, and dependent on the free choice of the

*Acts, xvii. 4—15.

↑ John, vii. 17.

individual, according as he yields to the suggestions of the Holy Spirit, and the declared will and word of God, and thence (by the ever present aid of divine grace) is led on step by step in the ways of truth and righteousness; or on the contrary, obstinately closes his ears, and hardens his heart against this salutary influence, until he abuses and forfeits all the means of grace, and all the hopes of glory.

I shall close this series of testimonies, from the facts of the New Testament, to the conditionality of the divine decrees, by appealing to the epistles addressed to the seven churches of Asia in the Apocalypse, denouncing from the Lord and Judge of man, the punishments impending on them for their various heresies and crimes. These denunciations are all most evidently conditional, to be fully executed only if transgression were persevered in; to be withdrawn or mitigated on condition of repentance and reformation. Thus to the church of Ephesus: "I know," says the Searcher of hearts, "I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil; and thou hast tried them which say they are apostles, and are not, and hast found them liars; and hast borne, and hast patience, and for my name's sake hast laboured, and hast not fainted."*

Now according to the Calvinistic scheme, viz. that none but the elect enjoy the influence of saving grace, and that this grace wherever it exists is not only known by its fruits, but necessarily produces indefectible perseverance and finished salvation, we should surely suppose the Ephesians to be amongst the elect, and therefore to be secured from all danger of falling away. But not so pronounced the divine Monitor, who proceeds: "Nevertheless, I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do thy first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent." Surely this statement implies that the most highly advanced Christians, whether collective bodies or individuals, were not so elected as to be "secured from crime and fall," predestined to final salvation, and as the means thereof to indefectible perseverance. On the contrary, their

* Rev. ii. 2, 5.

state is evidently dubious, their doom conditional; final punishment would attend their persevering in transgression, and repentance would be accepted by their Redeemer's mercy.

These observations apply to all the epistles. Thus to the angel of the church in Pergamos; "I know thy works, and where thou dwellest, even where Satan's seat is; and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate. Repent, or else I will come unto thee quickly, and will fight against them with the sword of my mouth."

Still more strongly illustrative of the conditionality of the Divine conduct is the denunciation to the angel of the church of Thyatira; "I know thy works, and charity, and service and faith, and thy patience, and thy works; and the last to be more than the first." This character would seem to belong peculiarly to the elect, whether individually or collectively; yet it implies not security of perseverance or acceptance; for the prophetic warning proceeds, "notwithstanding, I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach, and to seduce my servants to commit fornication, and to eat things sacrificed to idols." Here also this figurative personage Jezebel, might well be conceived to represent the reprobate, to whom the grace of repentance was denied, and whose condemnation was predestined and inevitable; but it was not so, for even of her it is said; "and I gave her space to repent of her fornication; and she repented not." She therefore might have repented, and might have been forgiven. Of the unhappy victims of her seduction it is said; "them that commit adultery with her will I cast into great tribulation, except they repent of their deeds. And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts; and I will give unto every one of you according to your works," Is there any resemblance between such declarations as this, and

the predestinarian scheme? Is there not rather a strict opposition ?

"But

We immediately after find a call to perseverance. unto you I say, and unto the rest in Thyatira, (as many as have not this doctrine, and which have not known the depths of Satan, as they speak,) I will put upon you none other burthen; but that which ye have already hold fast till I come. And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations; and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers; even as I received of my Father." But this But this perseverance does not appear to be that which the predestinarian scheme supposes, derived from a destiny fixed before the individual was born, or had done either good or evil, and altogether independent of his own free choice. On the contrary; to overcome, to keep the works of God to the end-while it is impossible to conceive it can be effected without the powerful assistance of Divine grace; yet it seems equally impossible to conceive it should be effected, when the moral agent despises or resists that grace, and perversely or obstinately refuses to attend to, or obey the Divine will.

The same principle applies with equal clearness to the denunciation addressed to the church of Sardis; "I know thy works, that thou hast a name that thou livest, and art dead. Be watchful, and strengthen the things which remain, that are ready to die; for I have not found thy works perfect before God." But while the prophet describes many members of the church at Sardis as dead or ready to die; whose works were not perfect before God; still they were not decidedly reprobate, utterly irreclaimable. Vigilance, repentance, exertion on their part might, by the mercy and the Spirit of God, still reform, and ultimately save them. Therefore the prophet exhorts; "remember therefore how thou hast received and heard, and hold fast and repent." This exhortation however, they might, or might not obey; and their salvation depended on the condition of obedience. therefore thou shall not watch, I will come on thee as a thief, and thou shall not know what hour I will come upon thee."

"If

As there were in the church of Sardis many, whose principles and conduct were thus fluctuating, and consequently their final salvation thus undecided; there were also others, who had evinced